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Sufism is the mystical branch of Islam.[citation needed] A Sufi is a Muslim who seeks annihilation of the
ego in God.[1]

Early history[edit]
The exact origin of Sufism is disputed. Some sources state that Sufism is the inner dimensions of the
teachings of Muhammad whereas others say that Sufism emerged during the Islamic Golden Age from
about the 8th to 10th centuries. However Islamic scholars predating the Islamic Golden Age were
referred to as Sufis, like Hasan of Basra. According to Ibn Khaldun Sufism was already practiced by
the Sahaba, but with the spread of material tendencies, the term Sufi was just applied to those who
emphasize the spiritual practice of Islam.[2]
Towards the end of the first millennium CE, a number of manuals began to be written summarizing the
doctrines of Sufism and describing some typical Sufi practices. Two of the most notable are Kashf al-
Mahjûb (Revelation of the Veiled) of Hujwiri, and Risâla (The Message) of Al-Qushayri.[3] According to
the late medieval mystic Jami, Abd-Allah ibn Muhammad ibn al-Hanafiyyah (died c. 716) was the first
person to be called a "Sufi".[4]

Two of Al Ghazali's greatest treatises, the "Revival of Religious Sciences" and the "Alchemy of
Happiness," argued that Sufism originated from the Qur'an and was thus compatible with mainstream
Islamic thought, and did not in any way contradict Islamic Law—being instead necessary to its
complete fulfillment. This became the mainstream position among Islamic scholars for centuries,
challenged only recently on the basis of selective use of a limited body of texts[example needed].
Ongoing efforts by both traditionally trained Muslim scholars and Western academics are making Al-
Ghazali's works available in English translation for the first time,[5] allowing English-speaking readers
to judge for themselves the compatibility of Islamic Law and Sufi doctrine.

All Sufi orders claim a direct chain of leadership to Muhammad, through Ali, with the exception of the
Naqshbandis who claim a direct connection to Muhammad through Abu Bakr. In the eleventh century,
Sufi orders (Tariqa) were instrumental in the institutional spread of Sufism.[6]

Muslim Spain[edit]
Beginning in the 9th century and continuing throughout the 10th century, al-Andalus was home to fairly
strict, orthodox beliefs and practices.[7] Quranic studies and jurisprudence (fiqh) were the accepted
and promoted types of scholarship that shaped the region's beliefs and practices. Early fuqaha in
Spain were somewhat skeptical of philosophical thought as well as of Sufism. In later centuries,
especially the twelfth and thirteenth, Sufism became more accepted and somewhat assimilated into
Andalusi Islam.[8] Scholars have generally seen this later flourishing in two different ways. For some, it
reflects the influence of the mystical tradition in Cordoba attributed to Ibn Masarra.[9] Others give
exclusive credit to the influence of eastern mystics, most often including al-Ghazali's thoughts and
teachings.[10]

One figure in particular has often been credited as being the earliest introduction of Sufism to Spain:
Ibn Masarra.[11] He lived from 883 to 931 and was born outside of Cordoba. Many consider him to
have established the first Sufi school in the province; however, his teachings were outside of the so-
called "mainstream" Sufism that was more common in the East during his lifetime.[12] With Ibn Masarra
there was a “brief flowering”[13] of Sufism in Spain, and later Spanish Sufis reflected his influence on
them. After Ibn Masarra's death, in 940 his followers fell under heavy persecution under the jurists who
destroyed Ibn Masarra's works and also forced his followers to recant.[14] The effects of his thought
and that of his disciples would appear again in the twelfth and thirteenth centuries amidst later Sufis
such as Ibn Arabi.[15]
By the twelfth century, shifts towards the acceptance—or at least tolerance—of philosophy and Sufism
into what had previously been strictly orthodox beliefs were occurring. Many people began to read and
translate the works of philosophers such as Aristotle and Plato. At the forefront of the philosophical
movement in Spain were Ibn Bajjah, Ibn Tufail, Ibn Rushd, and a Jewish scholar named Ibn Maimun.
[16] Ibn Tufail introduced the element of Sufism into this philosophical way of thinking. Andalusi Sufism
was at its peak at this time.[17] Also at this time, eastern Sufism was developing more as a communal
movement, whereas that of the West (including in al-Andalus), it remained largely an individual pursuit.
[18]

A group of Sufi masters who defended the works of theosophists such as Ghazali and al-Qushayri
began emerging in the late eleventh and early- to mid-twelfth centuries. Abu l-‘Abbas ibn al-‘Arif (1088-
1141) was one of the most prominent Sufis in Spain and one of the earliest ones during Sufism's peak
in the peninsula.[7] He belonged to what Spanish scholar of Islam, Miguel Asin Palacios, termed the
"School of Almeria," so named for its geographical location.[19] Ibn al-Arif was one of the first to
interpret Ghazali in the West, and he also founded a method of spiritual training called tariqah.[16] Ibn
al-‘Arif's disciple Ibn Qasi set up a group of religious followers in Portugal and built a monastery in
Silves. He authored the Khal al-Na’lain, which Ibn ‘Arabi would later write a commentary on.[20] Ibn
Barrajan (d. 1141), who a student and friend of Ibn al-‘Arif, lived and taught in Seville but was originally
from North Africa, has been called the Ghazali of the West.[21] Ibn Barrajan and Ibn al-‘Arif were both
tried for heresy because their views conflicted with those of the Almoravids in power; however, Ibn
Barrajan appears to have been more active in using Sufism as a means of challenging Quranic
scholars and jurists.[22]

Ibn Arabi, another key figure of this period of Sufism in the region, was born in Murcia in 1165 at the
beginning of the Almohad reign. He is one of the most important Sufis of Spain, although he--like many
other Andalusi Sufis--would eventually leave the peninsula and travel throughout North Africa and the
East.[23] His works in Andalusia focused mainly on the perfect human individual, monastic
metaphysics, and mystical path to spiritual and intellectual perfection. Central themes of Ibn 'Arabi's
were the unity of all beings, or “wahdat al-wujud,” and also how God reflects God’s self in the world.[24]
According to Ibn ‘Arabi, the main practices of Andalusi Sufis included ascesis, poverty, and devotion to
the Qur’an.[25]

Not long after the death of Ibn ‘Arabi, al-Andalus experienced a “spiritual aridity”[26] in the mid-
fourteenth century. The one exception to that trend was Ibn Abbad al-Rundi (1332-1390), a member of
the Shadhiliyya order who was born in Ronda and whose scholarship brought together mystical and
juridical paths.[27] His work helped Sufism become more accepted within the Islamic sciences.[28]

Although Sufism would no longer directly be a part of Andalusi life after the Catholic Monarchs
expelled Muslims from Spain, in the Spanish Christian mystics of the sixteenth century, such as San
Juan de la Cruz and Teresa of Avila, many have seen Sufism's lasting influence in Spain.[29]

13th to 16th Centuries[edit]

Between the 13th and 16th centuries CE, Sufism produced a flourishing intellectual culture throughout
the Islamic world, a "Golden Age" whose physical artifacts are still present. In many places, a lodge
(known variously as a zaouia, khanqah, or tekke) would be endowed through a pious foundation in
perpetuity (waqf) to provide a gathering place for Sufi adepts, as well as lodging for itinerant seekers of
knowledge. The same system of endowments could also be used to pay for a complex of buildings,
such as that surrounding the Süleymaniye Mosque in Istanbul, including a lodge for Sufi seekers, a
hospice with kitchens where these seekers could serve the poor and/or complete a period of initiation,
a library, and other structures. No important domain in the civilization of Islam remained unaffected by
Sufism in this period.[30]

Sufism was an important factor in the historical spread of Islam, and in the creation of regional Islamic
cultures, especially in Africa[31] and Asia. Recent academic work on these topics has focused on the
role of Sufism in creating and propagating the culture of the Ottoman world, including a study of the
various branches of the Naqshbandi[32] and Khalwati orders,[33] and in resisting European imperialism
in North Africa and South Asia.[34]

Spread to India[edit]

Muslims of South Asia prominently follow the Chishtiyya, Naqshbandiyyah, Qadiriyyah and
Suhrawardiyyah orders. Of them the Chishti order is the most visible. Khwaja Moinuddin Chishti, a
disciple of Khwaja Usman Harooni, the propounder of this order, introduced it in India. He came to
India from Afghanistan with the army of Shihab-ud-Din Ghuri in 1192 AD and started living
permanently in Ajmer from 1195. Centuries later, with the support of Mughal rulers, his shrine became
a place of pilgrimage. Akbar used to visit the shrine every year.[2] Some Sufis were not against
absorbing ideas from Hinduism for their devotional songs with Sufism playing the primary role as a
point of contact between Hinduism and Islam.189 This conversion left many of those who converted via
Sufism more Hindu in practice than Muslim.194

Turkic conquests in South Asia were accompanied by four Sufi mystics of the Chishtiyya order from
Afghanistan: Moinuddin (d. 1233 in Ajmer), Qutbuddin (d. 1236 in Delhi), Nizamuddin (d.1335 in Delhi)
and Fariduddin (d.1265 in Pakpattan now in Pakistan) [3]. During the reign of Muhammad bin Tughluq,
who spread the Delhi sultanate towards the south, the Chistiyya spread its roots all across India.[4] The
Sufi shine at Ajmer in Rajasthan and Nizamuddin Auliya in Delhi, Ashraf Jahangir Semnani in
Kichaucha Shariff belong to this order.

The Suharawardi order was started by Abu al-Najib Suhrawardi, a Persian Sufi born in Sohrevard near
Zanjan in Iran, and brought to India by Baha-ud-din Zakariya of Multan. The Suhrawardiyyah order of
Sufism gained popularity in Bengal.[5] In addition, the Suhrawardiyyah order, under the leadership of
Abu Hafs Umar al-Suhrawardi (d. 1234), also bequeathed a number of teachings and institutions that
were influential in shaping other order that emerged during later periods.

The Khalwati order was founded by Umar al-Khalwati, an Azerbaijani Sufi known for undertaking long
solitary retreats in the wilderness of Azerbaijan and northwestern Iran. While the Indian Subcontinent
branches of the order did not survive into modern times, the order later spread into the Ottoman
Empire and became influential there after it came under persecution by the rise of the Safavid Shahs
during the sixteenth century.[33]
The Qadiriyyah order founded by Abdul Qadir Gilani whose tomb is at Baghdad. It is popular among
the Muslims of South India.

Baha-ud-Din Naqshband (1318-1389) of Turkestan founded Naqshbandi order of Sufism. Khwaja

Razi-ud-Din Muhammad Baqi Billah whose tomb is in Delhi, introduced the Naqshbandi order in India.
The essence of this order was insistence on rigid adherence to Sharia and nurturing love for the
Prophet. It was patronized by the Mughal rulers, as its founder was their ancestral Pir (Spiritual guide).
"The conquest of India by Babur in 1526 gave considerable impetus to the Naqshbandiyya order" [6].
Its disciples remained loyal to the throne because of the common Turkic origin. With the royal
patronage of most of the Mughal rulers, the Naqshbandi order caused the revival of Islam in its pure
form.

Modern history[edit]
Current Sufi orders include Ba 'Alawiyya, Chishti, Khalwati, Naqshbandi, Nimatullahi, Oveyssi, Qadria
Noshahia, Qadiria Boutshishia, Qadiriyyah, Qalandariyya, Sarwari Qadiri, Shadhliyya, Tijaniyyah, and
Suhrawardiyya.[35]

Sufism is popular in such African countries as Morocco and Senegal, where it is seen as a mystical
expression of Islam.[36] Sufism is traditional in Morocco but has seen a growing revival with the
renewal of Sufism around contemporary spiritual teachers such as Sidi Hamza al Qadiri al Boutshishi.
Mbacke suggests that one reason Sufism has taken hold in Senegal is because it can accommodate
local beliefs and customs, which tend toward the mystical.[37]

Sufism suffered setbacks in North Africa during the colonial period; the life of the Algerian Sufi master
Emir Abd al-Qadir is instructive in this regard.[38] Notable as well are the lives of Amadou Bamba and
Hajj Umar Tall in sub-Saharan Africa, and Sheikh Mansur Ushurma and Imam Shamil in the Caucasus
region.

In the 20th century some more modernist Muslims have called Sufism a superstitious religion that
holds back Islamic achievement in the fields of science and technology.[39]

A number of western converts to Islam have also embraced Sufism,[citation needed] sometimes resulting
in considerable syncretism or generic spiritualism detached from Islam, as in the case of "Universal
Sufism" or the writings of René Guénon or G. I. Gurdjieff.

One of the first to return to Europe as an official representative of a Sufi order, and with the specific
purpose to spread Sufism in Western Europe, was the Ivan Aguéli. Other noteworthy Sufi teachers
who were active in the West include Bawa Muhaiyaddeen, Inayat Khan, Nazim Al-Haqqani, Javad
Nurbakhsh, Bulent Rauf, Irina Tweedie, Idries Shah and Muzaffer Ozak.

Currently active Sufi academics and publishers include Llewellyn Vaughan-Lee, Nuh Ha Mim Keller,
Abdullah Nooruddeen Durkee, Abdal Hakim Murad, Syed Waheed Ashraf and the Franco-Moroccan
Faouzi Skali.

Orientalism[edit]
Orientalists proposed a variety of origin theories regarding Sufism, such as that it originated as an
Aryan response to Semitic influence, Buddhism, Neo-Platonism, and Christian ascetism or Gnosticism.
[40][41] Modern academics and scholars,[which?] however, have rejected early Orientalist theories
asserting a non-Islamic origin of Sufism,[42][43][44] Carl Ernst states that the tendency to try and
disassociate Islam from Sufism was an attempt by Orientalists to create a divide between what they
found attractive within Islamic civilization (i.e. Islamic spirituality) and the negative stereotypes of Islam
that were present in Britain.[45][46] Hosein Nasr states that non-Islamic origin theories are false
according to the point of view of Sufism.[40] Many have asserted Sufism to be unique within the
confines of the Islamic religion, and contend that Sufism developed from people like Bayazid Bastami,
who, in his utmost reverence to the sunnah, refused to eat a watermelon because he did not find any
proof that Muhammad ever ate it.[48] According to William Chittick Sufism can simply be described as
"the interiorization, and intensification of Islamic faith and practice."

See also[edit]
Ashraf Jahangir Semnani
Hilyat al-awliya'
Inayat Khan
Inayati Order
Moinuddin Chishti
Nizamuddin Awliya
Western Sufism

Notes[edit]
1. ^ Titus, Murray T., Indian Islam, 1979, p 117.
2. ^ Markovitz, Claude (ed), A History of Modern India, Anthen Press, 2002, p 30.
3. ^ Contemporary Relevance of Sufism, 1993, published by Indian Council for Cultural Relations.
4. ^ Rizvi, Saiyied Athar Abbas, History of Sufism in India, Volume 2, 1992, p180.
5. Chopra, R. M., "SUFISM" (Origin, Growth, Eclipse, Resurgence), 2016, Anuradha Prakashan,
New Delhi. ISBN 978-93-85083-52-5.

References[edit]
1. ^ Angha, Nahid (1991). Principles of Sufism (reprint ed.). Fremont, California: Jain Publishing
Company (published 1994). pp. 6–8. ISBN 9780875730615. Retrieved 2018-06-24.
2. ^ Gholamali Haddad Adel, Mohammad Jafar Elmi, Hassan Taromi-Rad Sufism: An Entry from
Encyclopedia of the World of Islam EWI Press 2012 ISBN 978-1-908-43308-4 page 3
3. ^ The most recent version of the Risâla is the translation of Alexander Knysh, Al-Qushayri's Epistle
on Sufism: Al-risala Al-qushayriyya Fi 'ilm Al-tasawwuf (ISBN 978-1859641866). Earlier
translations include a partial version by Rabia Terri Harris (Sufi Book of Spiritual Ascent) and
complete versions by Harris, and Barbara R. Von Schlegell.
4. ^ Rashid Ahmad Jullundhry, Qur'anic Exegesis in Classical Literature, New Westminster: The
Other Press, 2010. ISBN 9789675062551
5. ^ Several sections of the Revival of Religious Sciences have been published in translation by the
Islamic Texts Society; see http://www.fonsvitae.com/sufism.html Archived 2015-09-24 at the
Wayback Machine. The Alchemy of Happiness has been published in a complete translation by
Claud Field (ISBN 978-0935782288), and presents the argument of the much larger Revival of
Religious Sciences in summary form.
6. ^ Carl W. Ernst (2003), Tasawwuf [Sufism], Encyclopedia of Islam and the Muslim World, “The
institutional spread of Sufism was accomplished through the “ways” or Sufi orders (see Tariqa),
which increasingly from the eleventh century offered the prospect of spiritual community organized
around charismatic teachers whose authority derived from a lineage going back to the Prophet
Muhammad himself.”
 7. ^ Jump up to: a b Trimingham, J. Spencer (1998). The Sufi Orders in Islam. New York: Oxford
University Press. p. 46.
8. ^ Sarrano Ruano, Delfina (2006). "Why did the Scholars of al-Andalus distrust al-Ghazali?: Ibn
Rushd's al-Jadd's Fatwa on Awliya-Allah". Der Islam: Zeitschrift für Geschichte und Kultur des
Islamischen Orients. 83 (1, 137–156): 152.
9. ^ Maribel Fierro, "The Polemic about the 'Karamat al-awaliya' and the Development of Sufism in
al-Andalus," Bulletin of the School of Oriental and African Studies 55, no. 2 (1992), 236.
10. ^ Addas, Claude (1994). Salma Khadra Jayyusi (ed.). The Legacy of Muslim Spain. Leiden: Brill.
pp. 909–936. See p. 911.
11. ^ Marin, Manuela (1994). Salma Khadra Jayyusi (ed.). The Legacy of Muslim Spain. Leiden: Brill.
pp. 878–894. See p. 890.
12. ^ Knysh, Alexander (2000). Islamic Mysticism : a Short History. Leiden: Brill. p. 113.
13. ^ Trimingham, J. Spencer (1998). The Sufi Orders in Islam. Leiden: Brill. p. 46.
14. ^ Knysh, Alexander (2000). Islamic Mysticism: a Short History. Leiden: Brill. p. 115.
15. ^ Urvoy, Dominique (1994). Salma Khadra Jayyusi (ed.). The Legacy of Muslim Spain. Leiden:
Brill. pp. 849–877. See p. 855.
16. ^ Jump up to: a b Mackeen, A.M. Mohamed (1971). "The Early History of Sufism in the Maghrib
Prior to Al-Shadhili (d. 656/1258)". Journal of the American Oriental Society. 91 (3): 398–408.
doi:10.2307/600258. JSTOR 600258.
17. ^ Fierro, Maribel (1992). "The Polemic about the 'karamat al-awliya' and the Development of
Sufism in al-Andalus (Fourth/Tenth-Fifth-Eleventh Centuries)". Bulletin of the School of Oriental
and African Studies, University of London. 55 (2): 236–249. doi:10.1017/s0041977x00004596.
hdl:10261/117194.
18. ^ Addas, Claude (1994). Salma Khadra Jayyusi (ed.). The Legacy of Muslim Spain. Leiden: Brill.
pp. 909–936. See p.910.
19. ^ Cruz Hernandez, Miguel (1994). Salma Khadra Jayyusi (ed.). The Legacy of Muslim Spain.
Leiden: Brill. pp. 777–803. See pa. 780.
20. ^ A.M Mohamed Mackeen, "The Early History of Sufism in the Maghrib Prior to Al-Shadhili"
Journal of the American Oriental Society 91, no 3 (1971): 403
21. ^ Faure, A. (2013). "Ibn Barrad̲ jān".
̲ Encyclopaedia of Islam, Second Edition. Brill Online.
22. ^ Urvoy, Dominique (1994). The Legacy of Muslim Spain. Leiden: Brill. pp. 849–877. See p. 864.
23. ^ Knysh, Alexander (2000). Islamic Mysticism: a Short History. Leiden: Brill. p. 164.
24. ^ Knysh, Alexander (2000). Islamic Mysticism: a Short History. Leiden: Brill. pp. 168–169.
25. ^ Addas, Claude (1994). Salma Khadra Jayyusi (ed.). The Legacy of Muslim Spain. Leiden: Brill.
pp. 909–936. See p. 928.
26. ^ Trimingham, J. Spencer (1998). The Sufi Orders in Islam. New York: Oxford University Press.
p. 84.
27. ^ Honerkamp, Kenneth L. (2009). Amina Gonzalez Costa and Gracia Lopez Anguita (ed.). Historia
del sufismo en al-Andalus: Maestros sufies de al-Andalus y el Magreb. Cordoba, Spain: Almuzara.
pp. 143–164.
28. ^ Honerkamp, Kenneth L. (2009). Amina Gonzalez Costa and Gracia Lopez Anguita (ed.). Historia
del sufismo en al-Andalus: Maestros sufies de al-Andalus y el Magreb. Cordoba, Spain: Almuzara.
pp. 145, 163.
29. ^ Lopez-Baralt, Luce (1994). Salma Khadra Jayyusi (ed.). The Legacy of Muslim Spain. Leiden:
Brill. pp. 505–554. See p. 530.
30. ^ Victor Danner - "The Islamic Tradition: An introduction." Amity House. February 1988.
31. ^ For the pre-modern era, see Vincent J. Cornell, Realm of the Saint: Power and Authority in
Moroccan Sufism, ISBN 978-0-292-71209-6; and for the colonial era, Knut Vikyr, Sufi and Scholar
on the Desert Edge: Muhammad B. Oali Al-Sanusi and His Brotherhood, ISBN 978-0-8101-1226-
1.
32. ^ Dina Le Gall, A Culture of Sufism: Naqshbandis in the Ottoman World, 1450-1700, ISBN 978-0-
7914-6245-4.
33. ^ Jump up to: a b John J. Curry, The Transformation of Muslim Mystical Thought in the Ottoman
Empire: The Rise of the Halveti Order, 1350-1650, ISBN 978-0-7486-3923-6.
34. ^ Arthur F. Buehler, Sufi Heirs of the Prophet: The Indian Naqshbandiyya and the Rise of the
Mediating Sufi Shaykh, ISBN 978-1-57003-783-2.
35. ^ The Jamaat Tableegh and the Deobandis by Sajid Abdul Kayum, Chapter 1: Overview and
Background.
36. ^ "Sufism and Religious Brotherhoods in Senegal," Babou, Cheikh Anta, The International Journal
of African Historical Studies, v. 40 no1 (2007) p. 184-6
37. ^ Sufism and Religious Brotherhoods in Senegal, Khadim Mbacke, translated from the French by
Eric Ross and edited by John Hunwick. Princeton, N.J.: Markus Wiener, 2005.
38. ^ See in particular the biographical introduction to Michel Chodkiewicz, The Spiritual Writings of
Amir Abd Al-Kader, ISBN 978-0-7914-2446-9.
39. ^ From the article on Sufism in Oxford Islamic Studies Online
40. ^ Jump up to: a b Nasr, Seyyed Hossein Nasr (1993-01-01). An Introduction to Islamic
Cosmological Doctrines. SUNY Press. p. 192. ISBN 9780791415153. Retrieved 17 January 2015.
“origins of tasawwuf.”
41. ^ Mark Sedgwick Western Sufism: From the Abbasids to the New Age Oxford University Press
9780199977659 2016 p. 36
42. ^ Carl W. Ernst (2003), Tasawwuf [Sufism], Encyclopedia of Islam and the Muslim World
43. ^ Chittick, William (2007), Sufism: A Beginner's Guide, Oneworld Publications, p. 6, ISBN 978-1-
78074-052-2CS1 maint: ref=harv (link)
44. ^ [1] Encyclopædia Britannica, Retrieved on August 1st, 2016
45. ^ Chittick, William (2007), Sufism: A Beginner's Guide, Oneworld Publications, p. 6, ISBN 978-1-
78074-052-2
46. ^ Carl W. Ernst, "Between Orientalism and Fundamentalism:Problematizing the Teaching of
Sufism" in Teaching Islam, Oxford University Press, pp. 108–123
47. ^ Nasr, Hossein (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
ISBN 978-0-7914-1515-3.CS1 maint: ref=harv (link)

Further reading[edit]
See Introduction in "Great Sufi Poets of The Punjab" by R. M. Chopra, 1999, Iran Society,
Calcutta.
Chopra, R. M., "SUFISM" (Origin, Growth, Eclipse, Resurgence), 2016, Anuradha Prakashan,
New Delhi, ISBN 978-93-85083-52-5.